Recently, quite a few scholars of duniya and jahil sufi-pretenders have been misguiding innocent Muslims saying that they should seek friendships with kafirs and that it is a good thing to harbor affinities with the kuffaar (Allah calls the kuffaar His enemies in the Quran). These devils love to drop the name of the noble Imam al-Ghazali to gain credibility with innocent Muslims, and give the impression that they are on the ways of the rightly guided scholars. Nothing could be further from the truth.
Imam Ghazali was a vociferous warrior of the beliefs and practices of the Ahlus Sunnah and a TRUE Sufi, and he spoke passionately in stating that it is HARAM & SINFUL for Muslims to harbor friendships with kafirs – any kafir – be he dhimmi or combatant, or anything in between – and be he christian or jew or pagan or atheist. The great imam was an ardent warrior against such people who sought to equate Islam and kufr.
The imam’s own words are sufficient to rebuke those scholars of duniya who seek to abuse his name to earn their riches.
Imam Ghazali’s Kimya-e-Sa’adat, Volume 1, Section II: Mu’amalaat – On bearing enmities for Haqq Subhanahu wa Ta’ala, pages 396-398.
The book can be downloaded/read from this link: http://www.ghazali.org/books/kimyasadat-vol1.pdf
The pictures attached below are pages of the topic copied from the same pdf file of the imam’s text in Persian. Those who can read Persian can see for themselves. Plus I have translated the entire passage, so that the hypocrites who will burn in agony at reading this, do not accuse me of intellectual debauchery or taking things out of context. (The same discussion also exists in the encyclopedic Ihya by the imam in further greater depth.)
TRANSLATION OF PASSAGE STARTS —————————————————————–
Elucidation On – Which Enmities Are Borne For Haqq Ta’ala –
It should be known that the person who bears friendships with the dutiful slaves of Haqq Ta’ala [for the sole purpose of them being dutiful slaves], he will also bear enmity against kafirs, transgressors, faasiqeen and sinners [for no other reason than them being thus] – because when someone bears a friendship with someone else, he then bears friendship with his friend’s friends too and also bears enmity against his friend’s enemies; and Haqq Ta’ala judges these people (kafirs and so on) as His enemies. Then if a Muslim is a fasiq, then one must befriend him due to reasons of Islam and stay displeased with him due to fisq – mix friendship with enmity. Just as if someone gifts something to one’s one son and at the same time transgresses against another son, then the father has one reason to consider him a friend and one reason to consider him an enemy. This is not impossible – because if a man has three sons, one intelligent and obedient, the other foolish and disobedient, and the third one foolish but obedient, then he will deem the first son as a friend, the second one as an enemy, and the third one as a friend for one reason and an enemy for another reason. This effect will be made manifest in interpersonal dealings when he lauds one, dispraises the other one, and praises the third son somewhat while also dispraising him somewhat.
The bottom line is that the one who is disobedient to Haqq Ta’ala, you should consider (i.e., treat him in a manner) that he is disobeying you and that you oppose him to the extent of his opposition to you and befriend him to the extent of his accordance and obedience to you. It should be known that this is effected in outwardly relationships and dealings and communications – to the extent that you abstain from communicating with a sinner and talk tough to him; and if he exaggerates on his fisq, then you exaggerate on refraining [in communicating] with him; and if his fisq exceeds all bounds, then you turn away from him adopting total silence towards him. A zdhaalim (transgressor) should be treated harsher with much exaggeration [in abstinence from his company and disdain for him] than a faasiq (open sinner), BUT the one who has transgressed only on YOUR PERSON, then the higher & superior course is to forgive him and tolerate his excesses. On this topic, the pious predecessors had varying habits.
Some, due to seeking strengthening of deen [Islam] and implicating strategic wisdoms [for Islamic betterment in the immediate context], used to administer extreme harshness. Due to this very reason, Imam Ahmad ibn Hanbal, rahmatullahi ‘alaih, was displeased with Harith Majasi because he had written a book on the science of kalam refuting the mu’atazila (a severely deviant sect) and said that in the book he (Harith) had first described the spurious positions of the mu’atazila, and then went on to refute them; and what if a reader read those spurious and doubtful positions and they took place in his heart? Likewise, he was displeased when Yahya bin Mu’in said that he (Yahya) doesn’t desire anything of anyone, [but] if the king offered him something, he would take it – and [Imam Ahmad] stopped talking to him (Yahya). He (Yahya) explained the reason and said that he was merely joking. Imam Ahmad said that earning halal bread is a part of deen and there is no joking on matters of deen.
And some have seen all [such acts/people] with eyes of mercy; and this intention constantly changes because he whose eye is set on tawhiid, he views all in the control of Allah’s Power, and he shows them mercy. This is a great thing, but it has room for foolish people to be cheated, because there may be a person who is easy going in his heart and he thinks that this is tawhiid and the sign of tawhiid is that if people hit him, or or grab his wealth, or insult him, or abuse him – then if this person thinks that this is all from Haqq Ta’ala and creation do not have any say in it, and that he shouldn’t be displeased and look at them with compassion as the Sultan of Messengers, sal Allahu ‘alaihi wa sallam, did when the kafirs partially-martyred his blessed tooth and his radiant face was bleeding and he said
اللهم اهد قومي فانهم لا يعلمون
(O Allah, guide my people for they do not know) –
BUT when someone gets angry for transgression on his own person, and yet stays silent in matters pertaining to Haqq Ta’ala, then this should be called heedlessness (or cowardice), hypocrisy and stupidity. This is not tawhiid. The one who is not suchly consumed by tawhiid that he not consider a faasiq an enemy in his heart despite the reason of fisq (sinfulness), then this is a sign of weak faith and of bearing affinities towards faasiqeen. Like if someone calls your friend bad things, and you do not get angry with him, then it is manifest that your friendship has no reality.
It should be known that there are various grades of the enemies of Haqq Ta’ala and likewise, there are varying grades of harshness and disdain towards them:
The First Grade – This is that of kafirs who are actively warring against Islam & Muslims (either by direct combat or morally), then it is fardz to bear enmity and grudges against them and they should be made slaves after engaging them in war and oppositions.
The Second Grade – This is that of ahl adh-dhimmah (dhimmis). It is necessary to bear enmity against them too. The way of dealing with them is that they should not be respected. Instead, they should be considered debased. As they come and go [in the public streets], their paths must be narrowed. It is severely makruuh with a strong possibility to be on the turf of haram, to have friendship and bear affinities to them. Allah Ta’ala says:
لَا تَجِدُ قَوْمًا يُؤْمِنُونَ بِاللَّهِ وَالْيَوْمِ الْآخِرِ يُوَادُّونَ مَنْ حَادَّ اللَّهَ وَرَسُولَهُ
Translation of meaning: You shall not find a people who believe in Allah and the last day and yet befriend those who oppose Allah and His Messenger . [Holy Quran 58:22]
Trusting these kafirs (i.e., dhimmis) or appointing them above Muslims by any action or contractual agreements is degrading Muslims and a kabiirah sin (a major sin).
The Third Grade – It is that of the people of bid’ah. They call people to bid’ah and it is necessary to express enmity towards them so that people despise them. It is better that one not say salam to the ahl al-bid’ah nor reply to their salams because the fitnah of the mubtadi’ is very severe. It calls people to bid’ah and people can pay attention to it. The evil of the person who propagates bid’ah is transitive but if the mubtadi’ is a common man (i.e., not from the senior echelons of his sect) then his evil is not that dangerous [as that of the seniors of his sect].
The Fourth Grade – This is of that disobedient person (to the Shari’ah) whose disobedience and sin is a means of hurting people; like transgression, bearing false witness, issuing judgments with partiality, insulting and dishonoring people by his poetry, backbiting, and causing mischief amongst people. Abstaining [from relations] from such people and while communicating with them, employing a stern and tough tone with them is a very likable deed; and establishing ties of friendship with them is makruuh. According to apparent fatawa, friendships with them is not ruled as haram proper, because no harsh commands on this matter have been issued.
The Fifth Grade – It is of those people who are consumers of alcohol and faasiqeen (open sinners). If people do not get hurt by a consumer of alcohol or a faasiq, then his evil is not that much, and it is better to deal with him softly and advice him, if there is any hope of him accepting good advice. Otherwise, abstaining [from a relation] with him too is better. It IS allowed to respond to his salam, but it is not allowed to pronounce la’anah on him.
One person drank alcohol a few times during the times of the Blessed Master, sal Allahu ‘alaihi wa sallam, and he also got whipped a few times. One of the sahaba pronounced la’anah on him and asked him until when would he continue committing this sin. The Master, ‘alaihis salaatu was salam, forbade him from pronouncing la’anah and said that satan alone is enough to be his enemy and that he (the sahabi who pronounced la’anah) should not be an aide to satan.
END TRANSLATION ———————————————————————————————-
 – It should be noted that the noble imam has stated expressly that friendships cannot even be borne with dhimmis and that it is necessary to bear enmity even to dhimmis. For those Muslims who do not know, relative to Muslims, kafirs have a few statuses as stated in the Shari’ah, and the social status of “dhimmi” is the most “respectful” a kafir can get in front of a Muslim. A dhimmi is someone who agrees to pay the jizya and dutifully live under the domination of Islam as a resident of a Muslim state.
The noble imam says that friendships can’t even be borne with dhimmis. That they have their rights as the Shari’ah assigned them and that Muslims are forbidden from violating these rights and should be punished for any violations, is another matter. It however STILL does not permit Muslims to have affinities with dhimmis.
There are no dhimmis in our times since no Muslim rulers in these times charge the jizya which is COMMANDED by Allah to be charged to the kafir residents.
Even if there were any dhimmis, they would only be confined to Muslim countries. Almost a third of the world’s Muslims live in kafir-majority countries run by the laws of kufr.
It is necessary to bear hostility to them too as they are kafirs and severely makruuh to the extent of forbidden to harbor friendships and affinities with dhimmis and it is kufr to honor them at par to Muslim brothers and sisters.
Any other kafir is only BELOW dhimmi status, EVEN IF they’re not actively engaged in combat against Islam/Muslims. We can then ponder ourselves over the sins we would incur for harboring friendships and affinities with kafirs who are below dhimmi status.
In fact, one can see that the imam even forbids friendships with people of bid’ah. kafirs are leagues and leagues worse than the people of bid’ah.
It should also be noted that the noble Imam Ghazali – like ALL the scholars of the Ahlus Sunnah – called christians and jews as kafirs. The accursed, filthy hypocrites of our times are working very hard trying to prove that christians and jews are not kafirs.
The imam states that trusting a dhimmi itself is a major sin. Those who live in kafir lands and like to harbor friendships with the kuffaar and massage their egos or plot with them against Muslims should think hard about what their grave has in store for them.
 – In its entirety, the verse reads thus:
لَا تَجِدُ قَوْمًا يُؤْمِنُونَ بِاللَّهِ وَالْيَوْمِ الْآخِرِ يُوَادُّونَ مَنْ حَادَّ اللَّهَ وَرَسُولَهُ وَلَوْ كَانُوا آبَاءهُمْ أَوْ أَبْنَاءهُمْ أَوْ إِخْوَانَهُمْ أَوْ عَشِيرَتَهُمْ أُوْلَئِكَ كَتَبَ فِي قُلُوبِهِمُ الْإِيمَانَ وَأَيَّدَهُم بِرُوحٍ مِّنْهُ وَيُدْخِلُهُمْ جَنَّاتٍ تَجْرِي مِن تَحْتِهَا الْأَنْهَارُ خَالِدِينَ فِيهَا رَضِيَ اللَّهُ عَنْهُمْ وَرَضُوا عَنْهُ أُوْلَئِكَ حِزْبُ اللَّهِ أَلَا إِنَّ حِزْبَ اللَّهِ هُمُ الْمُفْلِحُونَ
Tٰranslation of meaning: You shall not find a people who believe in Allah and the last day and yet befriend those who oppose Allah and His Messenger, EVEN IF they are their fathers, or their sons, or their brothers or their clansmen. They are the ones on whose hearts He has written down faith and whom He has helped from a spirit commanded by Him; and He shall enter them in gardens underneath which rivers flow, them abiding therein everlastingly. Allah is raadzi with them [due to their faiths and sincerity] and they are pleased with Him [i.e., His infinite Mercy & Blessings]. They are the party of Allah. Indeed, the party of Allah are the ones who attain victory. [Holy Quran 58:22]
Islam is defined by loyalty first and foremost to Allah and His Messenger and the Muslim ummah ABOVE & BEYOND one’s family, parents, kith & kin, and countrymen or race. A word is sufficient to the wise.
 – It is allowed to respond to his salam only when he is not in a state of drunkenness. If a person says salam while he is drinking alcohol or drunk, he should not be responded to, to accord the salam its due dignity and there is no invocation of peace on a person immediately engrossed in sin or a drunk person – fiqh ruling – wAllahu a’alam.